am 2013 · sent uthman bin affan, who was well-connected in makkah, but he was detained and a rumor...

[email protected] Page 1

The name HUDAIBIYAH denotes a grand victory for the Muslim nation. Though the Muslims in 6 AH (which corresponds to 628 AD) were by no means strong militarily, morale remained high at Hudaibiya. It had been six years since the Prophet Muhammad, peace on him, and his supporters had left Makkah. The pagans of Makkah had tried to crush the rising power of Islam and attacked Muslims at Madinah three times, first at the battle of Badr, then at the battle of Uhud and finally at the battle of Khandaq. The Muslims were not strong enough to launch a counterattack on such a large force at Makkah. The Prophet, peace on him, would declare his plan to visit Makkah to perform the Umrah later that year. A large caravan of 1400 pilgrims and 70 sacrificial camels consequently headed for Makkah. The leaders of Quraish at Makkah were alarmed at this congregation, and despite the fact that Makkans were bound to allow any unarmed pilgrims to perform Umrah; they prevented the Muslims from entering the city and sent their commander Khalid bin Walid with 200 fighters to stop them. Prophet Muhammad, peace on him, changed his route to avoid confrontation and traveled to a lesser known place called Hudaibiya on the western edge of the Harem territory. A battle was out of question as it was a sacred month and they were already in a state of consecration called “ihram”. From there, the Prophet, peace on him, then sent a message to the leadership of Makkah but they mistreated the emissary. Hulais bin Alqama, the chief of Ahabeesh, visited the Muslim camp and advised the Makkan tribe of Quraish that there was nothing to fear but his advice was ignored. Subsequently, they sent Urwah bin Massoud to negotiate, who then relayed that “I have visited the royal courts of Emperors Caesar, Kisra and Najashi (the Persian, Roman and Ethiopian courts) but I have never witnessed such respect and high esteem from followers like those of Muhammad. They have come purely for worship.” Still, the Makkan leaders were bent on preventing the Muslims from entering. As a last resort, the Prophet, peace on him, sent Uthman bin Affan, who was well-connected in Makkah, but he was detained and a rumor was spread that Uthman had been killed. Though 400km away from his city and possessing no

NO

OR

-I-I

SLA

M

Ah

mad

iyah

An

jum

an I

sha’

at-i-I

slam

[Lah

ore

] , C

anad

a

DE

CE

MB

ER

– 2

01

3

Editor: Sadiq Noor - [email protected]

mailto:[email protected]


proper arms to fight, the Prophet, peace on him, called on his followers to prepare for war. People rushed to pledge allegiance to the Prophet and the Makkans were soon informed that 1400 volunteers were ready to fight alongside him. Fearing them, the Makkans agreed to discuss new terms of peace with him. The Makkans released Uthman bin Affan and sent Suhail bin Amr Al-Thaqafi to negotiate the terms of a peace treaty. Though tough in his dealings, Al-Thaqafi later embraced Islam at their return to Makkah. Terms were agreed and documented, including an armistice between the two parties for the following ten years and the liberty for any person to join the opposing side if they so wished. In addition, they had stipulated that a Makkan travelling to Madinah would be sent back to Makkah but that migrants from Madinah would be allowed into Makkah to join Quraish. This depicted the Prophet’s absolute tolerance to those rejecting his teachings and his support for freedom of choice (even where sending back converts to Makkah was concerned, the Prophet had accepted this on the basis that the convert would attempt to spread Islam within his tribe). Furthermore, a minor whose father is still alive would not be able to join Muhammad without the consent of his guardian but that anyone from Madinah who joins the Quraish tribe would not be sent back. Finally, they had agreed that the Muslims would return to Madinah without entering Makkah but that they would enter Makkah the following year and perform the ‘Umrah’ ritual for a period of 3 days. The Makkans attempted to deliberately provoke the Prophet through rigorous terms, but the Prophet accepted the terms in spite of that in order to maintain peace and stability. This treaty, known as the Treaty of Hudaibiya, proved to be a turning point in the history of Islam. Very few people could visualize the long-term benefits of the treaty. The first advantage of the treaty was that a hostile Makkan leadership recognized the Prophet Muhammad, peace on him, as the head of state at Madinah. Secondly, the treaty curtailed the hostile behaviour of the Quraish against Muslims. They were now allowed to move freely and talk openly about Islam. Third, Muslims were allowed to make alliances with other tribes. Finally, the 10-year armistice with Quraish provided Muslims with a unique opportunity to preach Islam and to deal with their rivals in other parts of the peninsula. They would consequently go on to conquer the Jewish stronghold of Khyber and the tribe of Quraish could do nothing to stop this acquisition. Following the peaceful armistice at Hudaibiya, Islam increased by leaps and bounds. Quraish had lost three battles against the Muslims and people were now beginning to foresee the eventual triumph of Islam. Thus began the conversion to Islam in the thousands. The Prophet, peace on him, entered Makkah the following year with 2000 pilgrims alongside him, an increase of 600 from the previous year. The treaty is referred to in the 48th Surah (or Chapter) of the Qur’an. Quraish would later request that the clause stipulating that converts to Islam be returned to Makkah be abrogated, as runaways did not emigrate to Madinah knowing they would be returned but instead hid at the Red Sea coast and fought the trade caravans of Quraish as they passed. The treaty at Hudaibiya proved to be a prelude to the conquest of Makkah. As per the agreement, the tribe of Banu Bakr joined forces with Quraish and Banu Khaza’a entered into alliance with the Prophet, peace on him. Owing to a long history of enmity between the two tribes, Banu Bakr attacked Banu Khaza’a just 20 months later in the 8th year AH. Many people were killed and Quraish supported their allies with manpower and arms. Amr bin Salem of Banu Khaza’a, along with twenty men, rushed to Madinah and told the Prophet of the situation on the ground. He consequently sent word to Quraish to pay blood money for those killed and terminate their alliance with the Banu Bakr tribe or consider the Hudaibiya Treaty void. Quraish refused


to pay nor break their alliance with Banu Bakr and voiced their approval to nullify the terms of the treaty. Wishing to avoid bloodshed, the Prophet, peace on him, would devise a secret strategy to surround Makkah with large force so that Makkans could surrender without a fight. Indeed, the Prophet had declared his preparation for war without specifying a location. The Muslim tribes rushed to Madinah in the month of Ramadan of the 8th year AH. Various northern tribes had entered the fold of Islam in these 20 months following the conquest of Khyber and Taima. Muslim volunteers came in the thousands. The famous tribes of Aslam, Sulaim, Ghifar, Muzaina, Ashjaa and Juhaina joined the Islamic forces. Muslim forces marched towards Makkah and camped at Marr Zahran. They then surrounded the holy city. The Quraish were perplexed by this sudden attack. The Muslims had also sealed all possible routes of escape. The Prophet, peace on him, had declared a general amnesty and the entire city surrendered to him on the 10th day of Ramadan. It is of great significance that the arch enemies of Islam grasped the situation and embraced Islam after the Hudaibiya treaty and prior to the conquest of Makkah. These included Abbas bin Abdul Muttalib, the Prophet’s uncle, Abu Sufyaan of Quraish, Khalid bin Walid and Amr bin Al Aas, the would-be conqueror of Egypt. Later, Ikrimah bin Abu Jahl, Uteba bin Abi Lahab, Safwan bin Umayyah, Kaab in Zuhair, Suhail bin Amr, Hakim bin Hizam and Hindah bint Rabeeah embraced Islam. Practically, there remained virtually no enemies to Islam in Makkah. The Makkan leadership, which had previously banned his entry to the city in the 6th year following his immigration, welcomed him as their head within 22 months, thus highlighting the great achievement of the Hudaibiya treaty. The Prophet Muhammad, peace on him, had thus achieved his divine mission. While he embraced slaves such as Bilal bin Rabah, Zaid bin Haritha and Wahshi, he was also able to cultivate the ruling elite. He addressed nine important letters to the rulers of leading empires and prominent kingdoms including King Najashi, ruler of Abyssinia, Emperor Heraclius of Rome, Emperor Chosroes of Persia, King Makawkas of Egypt, Hauza bin Ali, the ruler of Yamamah in Yemen, the ruler of Busra in Jordan, Harith bin Shammar, ruler of Damascus, Manzar bin Sawi, ruler of Bahrain and Jeefar, ruler of Oman. All these letters were received with great ovation except for the Persian emperor, who is said to have torn it up. The empire itself disintegrated when the emperor was killed by his own son as predicted by the Prophet Muhammad, peace on him. Such was the significance of the events that took place at Hudaibiya near Makkah. People were to visit this historical place and a mosque was to be erected at the place where the Prophet offered prayers during his stay. This mosque, near Shumaisi, lies about 20km away from Makkah on the old road leading up to Jeddah.

Hudaibiya


Wo

men

in

Isla

m

R A M L A H ‘A Woman of Faith and Dignity’

We do not know the date when Umm Habiba

{Ramlah bint Abu Sufyaan}, got married

to the Prophet, peace on him. Most probably it was

when her father had become the chief of

Makkah, who carried the responsibility of

bringing about the downfall of Prophet

Muhammad and the message of Islam. She was

in Abyssinia when the marriage took place,

while her husband was in Madinah. When her

father in Makkah heard of her marriage, he said

in reference to the Prophet, peace on him: “He is a

man of honor who brings no shame to

anyone.” Nor do we know the date when she

traveled to Madinah to join her husband.

Biographies of the Prophet, peace on him, assume

that she traveled when the last of those left in

Abyssinia returned to Arabia. This was at the

beginning of year 7, just when the Battle of

Khyber had finished. To suggest that she

returned with this last batch is probably

inaccurate, because it is reliably accurate that

Negus, the King of Abyssinia, sent her to the

Prophet, peace on him, with Shurahbeel ibn Hasanah.

We know that this last batch included 16 men,

all of whom are mentioned by name.

Shurahbeel is not one of them, which gives a

strong indication that he returned earlier,

accompanying Umm Habiba.

Her return to Madinah was celebrated by the

Muslim community. In fact, Uthman ibn Affan

held a banquet in her honor, as he was related

to her. His father was the brother of her mother.

As he was married to the Prophet’s daughter, he

felt the marriage joined together two of his

relatives.

Ramlah {Umm Habiba} continued to feel

perturbed by the enmity between her father, Abu

Sufyaan, who led the Makkan unbelievers in their

successive attempts to crush Islam. Yet she

continued to hope that a change would come

about to make her father see the light of Islam.

This happened shortly before the Prophet, peace on

him, entered Makkah, putting a final end to all

aspects of idolatry in the city that has continued

ever since to be the focus of all Muslims,

wherever they happen to live. In fact, the Prophet,

peace on him, made a gesture of honor to Abu Sufyaan

when he declared himself a believer. The pledge

of security extended to the people of Makkah

gave Abu Sufyaan the privilege of complete

safety for his guests. Anyone who was in Abu

Sufyaan’s home was safe.

In the Prophet’s home, Ramlah conducted herself

with complete dignity. Among the Prophet’s

other wives, she held her position, unwilling to be

led by anyone. Not even Ayesha could impose

anything on her. At the same time, she kept

herself above the rivalries that might disturb the

calmness in the Prophet’s home. Shortly before

her death, Ramlah called Ayesha to come over.

She said: “There might have been situations

between us that could occur between any two

wives. May I ask your forgiveness for those?”

Ayesha willingly did so. Ramlah said: “May God

forgive you and myself whatever might have

happened between us.” Ayesha said the same.

Ramlah also did the same with Umm Salamah,

who also prayed for their mutual forgiveness. To

each of them, Ramlah said: “You have pleased

me. May Allah give you abundant pleasure.”

Ramlah died in year 44. She has reported 65

Hadiths which are related in the six authentic

anthologies of Hadith.


G H A Y B

Islamic View On Numerology

Could you please explain the status of Ilm-e-Ghayb in the light of the Qur’an, and the

Sunnah? What does it include? A friend of mine is a keen student of Numerology. She was

able to tell me some amazingly correct things about my past life, which I am sure she did not

learn --- either from me or from anyone else in the past and in the present, including some very private things. She says that

she worked that out from my date of birth and some other numbers. I realize that only God knows the future and He

encompasses everything in His knowledge, but is numerology similar to palmistry or astrology?

The term ‘Ilm-e-Ghayb’ literally means “Knowledge of what is absent”. It is made of two words, the first

means “knowledge”, and the second, Ghayb, means “Absent, Hidden, Kept Away, Concealed, etc.” It is

often used in the Qur’an as part of God’s knowledge, who is described as “the One who knows what is

absent and what is present.” Unfortunately, in Qur’anic translations, this term is often rendered as

“Knowledge of the unseen”, which is a very narrow sense of the word, because Ghayb is not merely

unseen. It could be absent or concealed in many different ways. Perhaps a better translation is “that

which lies beyond the reach of human perception.” But even then, the Arabic term has a wider reference.

Believers are described as those:

“Who believe in the Ghayb and attend to their prayers .......”

What is clear in the Qur’an is that such knowledge is clearly reserved for God and He does not give any

part of it to anyone, except to some of His messengers and prophets. Such knowledge He imparts to

them to support them as they go about the discharge assigned to them of delivering God’s message to

people. Thus we read in the Qur’an:

“He alone knows that which is beyond the reach of a created being’s perception,

and to none does He disclose anything of His unfathomable knowledge, unless it

be to a messenger whom He has been pleased to choose.” [the Jinn-72:26-27] The statement is very clear, and it occurs in the Surah entitled the Jinn, because many fortune-tellers

claim that they have contacts with the jinn. This statement refutes their claims by stating that not even

the jinn have such knowledge.

An example of how God gives such knowledge to His messengers is found in the opening of Surah 30, Al

Room, which mentions the defeat suffered by the Byzantine Empire at the hands of the Persian armies. It

then tells the Prophet, peace on him, that 1) the Byzantine will be victorious in a few years time, and 2) the

believers will be delighted with victory granted by God. This Surah was revealed in Makkah when the

Prophet, peace on him, and his companions were a small-persecuted minority, practically without any power.


A M

utual Rig

ht W

ith A

LLAH

Worship

HIM Alone

Within a few years, the Byzantine scored a great victory, and on the same day the Muslims won their first

major battle against the idolaters, which was the Battle of Badr.

Because of this clear reference to knowledge of what is absent, which includes everything concerning

the future; it is strictly forbidden to consult fortune-tellers of any type. The Prophet, peace on him,

describes such people as “Liars even when they tell the truth.” They will never be able

to tell all the truth. They may hit on some aspect of it, but it is always a question of coincidence. It is

never based on certainty. Hence, consulting such people is a grave sin. The Prophet, peace on him, says:

“Whoever goes to a fortune-teller disbelieves in what has been revealed to

Muhammad.”

Having said that, we go back to your other point of numerology, I do not know anything about this apart

from what is taught as arithmetic and mathematics. To suggest that numbers have an effect on our lives

is an exercise of fortune telling. As to how your friend was able to tell you about your past, she must have

learned it from other sources.

We have clear advice from the Prophet, peace on him, and I repeat here what has been stated earlier here in

above. The Prophet, peace on him, describes such people as:

“Liars even when they tell the truth. They may hit on some aspect of it, but it is

always a question of coincidence.”

The Prophet, peace on him, often

made concise statements

that were far-reaching in

significance. He was not

given to verbosity. On the

contrary, he always referred

to broad subjects in the

most precise and concise of

manners. The Prophet, peace

on him, refers to this as he says, “I have been gifted

with comprehensive speech.” When we consider

his Hadith from the point of view of literary

merits and scope of expression, we find that his

description is clearly accurate.

On one occasion, he summed up the

relationship between God and mankind in two

short statements. Consider the following Hadith

reported by Mu’adh ibn Jabal, a famous

companion of the Prophet:

“I was behind the Prophet, peace on

him, on his mount when he said to

me, ‘Mu’adh!’ I said: ‘I am at your

service.’ He repeated this address

three times and I replied in the same

manner. He then said: ‘Do you know

what right mankind owe to God?

That they worship Him alone,

associating no partners with Him.’ He

traveled on for a while and then said

to me; ‘Mu’adh!’ I said: ‘I am at your

service.’ He said: ‘Do you know what

people earn from God by right if they

do that? That He would not put them

to any suffering’.” [Al Bukhari, Muslim, Al Tirmithi, Abu Dawood]

This Hadith outlines in a most precise manner

the essence of faith and what people merit if

they truly believe. The fact that the Prophet, peace

on him, addressed Mu’adh, who was one of the

most learned companions of the Prophet, peace on

him, three times before saying anything about

what he wanted to say served to make the


addressee most attentive. It was clear that the

Prophet, peace on him, was preoccupied with

something of great importance. Hence, his

companion was awaiting his communication

with much interest. When the Prophet, peace on him,

spoke, he certainly gave a highly important

message, putting it is the clearest of terms. He

stated something owed by all people to God,

and described it as a right belonging to God

Almighty. Moreover, the Prophet, peace on him, did

not wait for his companion to say whatever he

knew the answer to his question; he gave the

answer immediately. “People must

worship God alone, associating no

partners with Him.”

This is the basic and most fundamental principle

of faith, which admits of no compromise

whatsoever. A person may either believe in

God’s oneness, or he may not. If he believes that

all Godhead belongs to God alone, he must

guard against any trace of polytheism, in any

shape or form. The Prophet’s statement suggests

that when people fulfill this condition, they

meet the basic requirement of faith.

The Prophet, peace on him, left his companion to

contemplate his statement for a while before he

put to him another question. This time he asks

whether he knows the result that people could

expect. Again the Prophet, peace on him, describes

this as a right which is owing to people for their

fulfillment of their basic requirement. This right

is that God would not punish them.

It is a very clear and straightforward bargain,

establishing mutual rights: God’s right to be

worshiped alone, without any claim assigning

partners to Him, whether in people’s minds or

actions; and people’s right to suffer any

punishment. These means that when people

truly believe in God’s oneness and worship Him

alone, they spare themselves punishment in the

Hereafter. This is a great prize, which all people

should try to achieve. The way is facilitated for

them by this outline the Prophet, peace on him, gives

them.

But what does this actually mean in practice? Is

it sufficient that people recognize God’s

oneness? The Prophet’s statement is precise. It

gives two qualities as owing to God: worship

Him and believing in His oneness. This

statement does not stop at mere intellectual

and theoretical ideas. The recognition of God’s

oneness has a practical manifestation in

worship. Proper worship is offered in the

manner satisfactory to God, which He has made

clear to us through His messenger. His oneness

means that we allow no trace of associating

partners with Him, in worship, legislation or

daily actions. It requires an acknowledgment of

His sovereignty over both the universe and

human life.

An authentic Hadith, on a different topic

mentions that the Prophet, peace on him, used to visit

Umm Haram bint Milhan, who was an aunt of

the Prophet, peace on him, through breast-feeding.

“On one of his visits, she gave him a

meal and then she stroked his head

and he relaxed and slept. A short

while later, he woke up smiling and


she asked him the reason for his

smile, and he said: ‘I was shown in my

dream a group of my community

traveling by sea, looking like kings

on their couches.’ She said,

‘Messenger of God, pray God to make

me one of them.’ He said, ‘You are one

of them.’ He then dozed off again, and

woke up smiling. Again she asked

him why he was smiling, and he said

the same thing. Once more, she said,

‘Pray God to make me one of them.’

The Prophet, peace on him, said to her,

‘You are in the first group.’ She was

subsequently married to Ubadah ibn

Al Samit who joined an expedition by

sea and he took her with him. On the

way back, as she was about to ride a

mule, she fell off, broke her neck and

died.” [related by all six, Malik & Ahmad]

This is a highly authentic Hadith from which we

may deduce several rulings, such as the

desirability of visiting a woman related by

breast-feeding and treating her as one would

treat a blood relation of similar rank. Umm

Haram was an aunt of the Prophet, peace on him, and

as such she was unlawful for him to marry.

Hence, he visited her, ate at her place and slept.

She stroked his head to make him relax, and

waited upon him. She asked him why he was

smiling, as would any close relative.

We also find in this Hadith a basis for women

going out with a Muslim army to fight or to give

support, even though the expedition requires a

highly unusual effort. For the Arabs in Madinah,

traveling by sea was felt

to be a very hazardous

task, because they lived in

a city in the midst of a

vast desert, far off any

coastal area. When the

woman felt that the

Prophet, peace on him, was

very pleased with those who would be

undertaking such a task, she requested him to

pray that she would be among them. He did so,

assuring her that she would be one of them.

When she repeats the request after the second

nap the Prophet, peace on him, had with the same

dream, he told her that she would be with the

first group.

What the Prophet, peace on him, said to her came

true. She traveled with her husband, whom she

married after this particular incident. Their

expedition was by sea during the reign of the

third Caliph, Othman ibn Affan. The commander

of that expedition was none other than

Mu’aawiyah ibn Abi Sufyaan, a companion of

the Prophet, peace on him, who was later to become

the fifth Caliph.

“Say: If you love Allah, follow me: Allah will love you, and grant you protection from

your sins. And Allah is Forgiving, Merciful. Say: Obey Allah and the Messenger; but if

they turn back, Allah surely loves not the disbelievers.”


From the first ray of sun

Until my day is all done

I thank Allah for another day

Before I sleep, to Him I pray

Bring us health for now and ever

Bless me, my father and my mother

My grandparents, uncles and my

aunties

Bestow Your love on us all please

Keep us away from everything bad

Always guide us on the right path

Make me good, make me wise

Make me strong, and everything nice

Here’s a little

poem to read

to your

children.

I have been

reading it,

since I wrote it,

to my daughter

and she seems

to like it so

yours might

too!

Siddiqa Sadiq

http://www.google.ca/url?sa=i&rct=j&q=&esrc=s&frm=1&source=images&cd=&cad=rja&docid=H2H7Lz6rwocZYM&tbnid=dhyTonadTcHf4M:&ved=0CAUQjRw&url=http://alquraan.net/quraan/sur1/s1v1t7.html&ei=2XZ1UvWUK-rF2wXB0IEI&bvm=bv.55819444,d.b2I&psig=AFQjCNFDjNihii4E2GbIfTjrjTavM46O5w&ust=1383516184861358


The Prophet, peace on him, was always ready to address his message

to all people. He never allowed the position of any person to

deter him from attempting to make Islam known to him and

inviting him to accept it. All people have the same nature that

is receptive to the call of faith. When they listen to it with an

open mind, they are bound to respond positively to it. It is only

when they let their immediate interests and concerns interfere

that they might take a negative attitude. Otherwise, it is

ingrained in human nature that it should believe in its Creator,

the Supreme Being who created the universe and conducts its

affairs.

The Prophet, peace on him, never hesitated to address with his

message anyone who would listen. People who had their high

positions might give a response that is less than positive, but

that would not deter the Prophet, peace on him. Anas reports: “The

Prophet, peace on him, sent one of his companions to a

man of high position to put to him the message of

Islam and invite him to believe in God Almighty.

The man said to the Prophet’s emissary: ‘What is

this Lord of yours in whom you want me to

believe? Is He made of iron, copper, silver or gold?’ The emissary went back to the

Prophet, peace on him, and reported to him. He sent him again to the man, and the man

repeated the same question. This occurred a third time and the emissary came

back to the Prophet, peace on him, to report on the man’s arrogance. The

Prophet, peace on him, said to him: ‘God Almighty has sent a thunderbolt which

hit your man and burned him. Soon afterward a Qur’anic verse was revealed

stating: (Thunder --- “Ar-Ra’d” 13:13)

َواِعَق َفُيِصيُب ِبَها مَ ْعُد ِبَحْمِدِه َواْلَمالَِئَكُة ِمْن ِخيَفتِِه َوُيْرِسُل الصَّ ن َيَشاء َوُيَسبُِّح الرَِّ َوُهَو َشِديُد اْلِمَحاِل َوُهْم ُيَجاِدلُوَن ِفي ّللاه

And the thunder celebrates His praise, and the angels too for awe of Him. And He sends

the thunderbolts and smites with them whom He pleases, yet they dispute concerning

Allah, and He is Mighty in prowess.”

Another version of this incident mentions that when the companion went back to the Prophet, peace on him,

to report on his second mission, he said: ‘Messenger of God! This man is too intransigent.’

Nevertheless the Prophet, peace on him, sent him the third time. “He repeated his address to him. As

the man was speaking to him God sent a cloud over his head. It then thundered

and a thunderbolt fell of it which took away the bone of his skull.” (Al Tabarani / Al Bazzar)

While the focus of our attention here is the fact that the Prophet, peace on him, did everything he could to

make the message of Islam known to all and sundry, we should not lose sight of the fact that God

PROPHET MUHAMMAD

Peace and Blessings of Allah on him

As A Man

“Thunderbolt Striking the Arrogant”

“Tarbiyyati” Class Page for ‘Sh’aban Al-Ahmadiyah’


speeded the punishment of this arrogant man when he repeatedly talked about God in a derogatory

way, asking from what He was made of.

Another case of Islamic advocacy during the Prophet’s lifetime was that of Abd Al Rahman ibn Auf,

one of the main figures among the Prophet’s companions. Indeed he was one of the ten companions of

the Prophet, peace on him, who were specifically given the happiest news of all, which is admission into

heaven. Of course all the Prophet’s companions have been given this news in more than one verse of

the Qur’an, but the Prophet, peace on him, singled out these ten on a particular occasion. This gives them a

special distinction.

The Prophet, peace on him, called in Abd Al Rahman ibn Auf and said to him: “Get ready, as I want to

send you on a mission.” This was in the month of Sh’aban in year 6 of the Islamic calendar. He

sent him at the head of a force of 700 of his companions on an expedition to Doomat Al Jandal, where

the Kalb tribe lived. Doomat Al Jandal was some 450 km to the north of Madinah, on the route to

Syria. As they were about to leave, the Prophet, peace on him, gave them clear instructions, saying: “Fight

all together in God’s cause against those who deny Him. Do not commit any

injustice, or treachery, and do not disfigure any dead person. Do not kill a child.

This is God’s order to you and the practice of His Prophet, peace on him, as he sets you

the example to follow.” The Prophet, peace on him, then gave Abd Al Rahman the banner and he set

on his mission.

When Abd Al Rahman was in Doomat Al Jandal with his men, he called on its people to accept Islam,

continuing this for three days. On the third day, Al Asbagh ibn Amr Al Kalbi declared his acceptance

of Islam. He was the chief of the tribe and he was a Christian. Abd Al Rahman wrote to the Prophet,

peace on him, informing him of this and requesting his instructions. He sent his letter with a man from

Juhaina, called Rafi’ ibn Makeeth, the Prophet, peace on him, replied telling Abd Al Rahman to marry Al

Asbagh’s daughter, Tumadir. He did and she gave him a son known as Abu Salamah.

In the last few years of his life, the Prophet, peace on him, sent many missions to different tribes and areas.

By that time, Madinah was secure and opponents of Islam were largely weakened. There was no danger

threatening the Muslim State, particularly after the signing of the Al Hudaibiya peace treaty with the

Quraish. Hence, the Prophet, peace on him, despatched his companions to address people and tell them about

Islam, making it clear to them that it was God’s final message and that they were required to follow it.

One of the missions the Prophet, peace on him, sent was led by Amr ibn Al Aas, who only accepted Islam in

year 7 or early in year 8. His destination was the tribe of Baliyy, because Amr’s mother belonged to

that tribe which lived in north Arabia. The Prophet, peace on him, felt that they would be more responsive to

Amr, considering his maternal relationship with them. As Amr arrived at a place well known as Al

Salasil, near the quarters of the Judham tribe, he feared that the group with him was too small and he

entertained some foreboding. Therefore, he sent message to the Prophet, peace on him, requesting support.

The Prophet, peace on him, sent him Abu Ubaidah ibn al Jarrah at the head of a force that included some of

the very early and most distinguished Muslims, including Abu Bakr and Omar. The Prophet, peace on him,


told Abu Ubaidah not to allow disagreement between him and Amr. Therefore, when Abu Ubaidah

joined up with Amr, the latter insisted that he was the commander, as Abu Ubaidah was sent as

support. Abu Ubaidah suggested that each would command the unit sent with him, but Amr refused.

Therefore, Abu Ubaidah agreed to be under Amr’s command.

This is just an example of how the Prophet’s companions, particularly the early ones, used to carry out

his orders to the letter. By any standard, Abu Ubaidah should have been the commander, and it would

have been honorable for Amr to be under him, particularly considering that his group included some of

the most distinguished of the Prophet’s companions. But since the Prophet, peace on him, told him not

to disagree with Amr, he accepted his command.

..... and the point is !!!!!!

“At this point the question may be raised that if such a stature is

accepted for the Messiah and my humble self,

Then what position is left for our Leader, our Master, Leader

of all leaders, the most excellent of Messengers, the seal

of Prophets, Muhammad, the chosen one, on whom be the peace and

blessings of Allah.

So may it be known that the Prophet’s status is such an elevated and

superior one that it was only given to that person of perfect qualities;

it is not possible for anyone else to reach that condition and status”. (Taudhih-i-Maram)


R E U T E R S

Children who have trouble sleeping tend to do

worse in school than their peers who get a good

night’s sleep, a new study suggests.

Researchers in Brazil looked at children age

seven to 10 who attended Sao Paulo public

schools. They found kids with symptoms of

sleep disorders or sleep breathing disorders

earned lower grades than those without

problems sleeping, on average.

13% of children with difficulty sleeping had

failing grades in Portuguese, compared to 9%

of those without sleep problems. Likewise, 25%

of kids with disrupted sleep had failing math

grades versus 8% of children without trouble

sleeping.

“Because (symptoms of sleep disorders) and

particularly (sleep breathing disorders) are highly

prevalent, we suggest that all health

professionals and educators become aware of

this striking effect and take appropriate

actions to solve or mitigate what could very

well constitute a public health issue,”

researchers led by Luciane Bizari Coin de

Carvalho from the Universidad Federal de Sao

Paulo wrote.

Experts estimate that roughly one-quarter of US

children have disrupted sleep at some point

during childhood. Erratic bedtime hours and

anxiety, either at school or at home, may

contribute. Other children may have

unrecognized sleep disorders, such as sleep

walking, nightmares or insomnia, or sleep

breathing disorders, like sleep apnea. Some

medications, including those for asthma or

attention-deficit/hyperactivity disorder, can

affect sleep. The underlying medical problems

may also cause sleep disturbances.

Poor sleep among children has been tied to

obesity, which over the long term increases the

risk of heart disease and diabetes. And poor

school performance has been linked to early

dropout rates ---- so the new findings may have

implications beyond getting a good night’s

sleep, researchers said.

From 1999 to 2001, the researchers distributed

5400 questionnaires asking about symptoms of

sleep disorders and sleep breathing disorders to

children in Sao Paulo public schools.

Then they looked at the Portuguese and Math

grades of 2384 children whose parents filled

out and returned the questionnaire. The study

team found about 31% of the children had

symptoms of sleep disorders ---- such as

difficulty falling or staying asleep, or feeling

sleepy all the time ---- and close to 27% has

sleep breathing disorders. Those students’

grades were significantly lower than the grades

of kids without sleep disorder symptoms.

In Brazil, grades are based on a scale of 0 to 10,

with 5 considered passing. Average Portuguese

grades were 6.6 for kids with sleep problems,

compared to 7.1 among those with no sleeping

trouble. Likewise, children with symptoms of

sleep disorders or sleep breathing disorders

earned an average grade of 6.3 in Math,

Poor Sleep Tied to Kids’ Lower Academic

Performance

H E

A L

T H


PRAYERS FROM QUR’AN AL-KAREEM

compared to 7.1 for other children, according to

findings published in the journal Sleep

Medicine. However, the new study can’t say

definitively that sleep problems were to blame

for poor grades, researchers said. “This study

doesn’t prove that a sleep disturbance causes

decreased academic performance,” Bazil

said, “but it shows an association. Basically

every category of sleep disturbance the

authors looked at correlated with decreased

academic performance.”

الِِميَن ِمْن أَنَصار اَر َفَقْد أَْخَزْيَتُه َوَما لِلظَّ َنا إِنََّك َمن ُتْدِخِل النَّ َربَّ

َنا ا َربَّ ُكْم َفآَمنَّ َنا َسِمْعَنا ُمَناِدًيا ُيَناِدي لإِِليَماِن أَْن آِمُنوْا بَِربِّ َنا إِنَّ بَّ رََّئاِتَنا َوَتَوفََّنا َمَع األْبَرارِ ُذُنوَبَناَفاْغِفْر لََنا ا َسيِّ َوَكفِّْر َعنَّ

َنا َعلَى ُرُسلَِك َوالَ ُتْخِزَنا َيْوَم اْلِقَياَمِة إِنََّك الَ ُتْخلُِف اْلِميَعادَ َنا َوآِتَنا َما َوَعدتَّ َربَّOur Lord, whomsoever Thou makest enter the Fire, him Thou indeed bringest to

disgrace. And there will be no helpers for the wrongdoers. Our Lord, surely we have

heard a Crier calling to the faith, saying: Believe in your Lord. So we do believe. Our

Lord, grant us protection from our sins and remove our evils and make us die with

the righteous. Our Lord, grant us what Thou hast promised us by Thy messengers

and disgrace us not on the day of Resurrection. Surely Thou never failest in (Thy)

promise!

ْلُت َوُهَو َربُّ اْلَعْرِش اْلَعِظيِم ُ ال إِلَـَه إاِلَّ ُهَو َعلَْيِه َتَوكَّ َفإِن َتَولَّْوْا َفقُْل َحْسبَِي ّللاهBut if they turn away, say: Allah is sufficient for me — there is no god but He. On Him do I

rely, and He is the Lord of the mighty Throne.

ِقيَن إِ َة أَْعُين َواْجَعْلَنا لِْلُمتَّ اِتَنا قُرَّ يَّ َنا َهْب لََنا ِمْن أَْزَواِجَنا َوُذرِّ َماًما َوالَِّذيَن َيقُولُوَن َربَّ And they who say, Our Lord, grant us in our wives and our offspring the joy of our eyes,

and make us leaders for those who guard against evil.

am 2013 · sent uthman bin affan, who was well-connected in makkah, but he was detained and a rumor...

Documents